Guide to Locke
A Guide to Locke's Essay
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Introduction John Locke's An Essay Concerning Human Understanding is a classic statement of empiricist epistemology. Written in a straightforward, uncomplicated style, the Essay attempts nothing less than a fundamental account of human knowledge—its origin in our ideas and application to our lives, its methodical progress and inescapable limitations. Even three centuries later, Locke's patient, insightful, and honest reflections on these issues continue to merit the careful study that this guide is intended to encourage. Aims and Methods

Locke prefaced his masterwork with a rhetorically understated "Epistle to the Reader." His awareness of the need for a systematic investigation of the human understanding first arose in the context of a friendly but unproductive discussion of other issues. (According to another of the participants in that meeting, they included "the Principles of morality, and reveald Religion.") Although he drafted a preliminary account that dealt with many of the central themes of the Essay as early as 1671, Locke expanded his comments repeatedly before publishing the book nearly twenty years later and continued to supplement them with additional material he prepared for four further editions. Claiming only to be an "Under-Labourer" whose task is to prepare the way for the "Master-Builders" of science, he encouraged ordinary readers to rely upon their own capacity for judgment rather than to accept the dictates of intellectual fashion. [Essay Epistle] In the daily course of ordinary activity, everyone is inclined to rely upon a set of simple guidelines for living, and laziness or pride may encourage us to accept dearly held convictions without ever embarking on a careful examination of their truth. But this is a dangerous course. Locke pointed out that blind acceptance of "borrowed Principles"—the confident pronouncements of putative cultural authorities regarding crucial elements of human life—often leaves us vulnerable to their imposition of absurd doctrines under the guise of an innate divine inscription. [Essay I iii 24-26] Our best defense against this fate is to engage in independent thinking, which properly begins with a careful examinination of the function and limits of our discursive capacities. Attention to specific issues at hand often leads us to overlook the function of the most noble of our faculties, but Locke believed that the operations of the human understanding are familiar to us all. We employ ourselves in thinking, deciding, doing, and knowing all the time. What we require is not a detailed scientific explanation of the nature of the human mind, but rather a functional account of its operations in practice. For that purpose, Locke supposed, we must pursue the "Historical, plain Method" of observing ourselves in the process of thinking and acting. With respect to each significant area of human knowledge, we must ask ourselves: where does it come from, how reliable is it, and how broadly does it extend? [Essay I i 1-2] The last of these questions is arguably most to the point. Locke realized early on in his epistemological reflections that skeptical doubts often arise from unreasonable expectations about the degree of certainty it is possible for us to attain. [King, p. 107] Academic philosophers have contributed to the problem by demanding demonstrative certainty of the speculative truth even in instances where we are unlikely to be able to achieve it. But their demands for excessive precision in philosophical language lead only to pointless wrangling over the meanings of their terms, on Locke's view. The simple truth is that we can't be certain about everything, and it would be counter-productive to try to expand our knowledge beyond its natural limits. Since we are not capable of knowing everything, contentment with our condition requires a willingness not to reach beyond the limitations of our cognitive...

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Rights to Property According to John Locke
In chapter V of The Second Treatise of Government by John Locke, he begins by explaining that God has given earth to all man in “common”. Meaning everyone equally owns all of the earth and its fruits. How can we humans, fairly distribute this land? What gives one man the right to a deer over every other person on earth? Labor, Locke states “The labor that was mine removing them out of that common state they were in, hath fixed my property in them”(13). This meaning that once you put work and physical labor into some sort of land or animal, it is then yours to own out of the common land. For example, a man sees a deer on the side of the road and uses his weapon to kill it. He has used his recourses and skill to take that deer out of the common and made it his property. The same can be said for land. You work on the land and use it to grow crops. Therefore, the crops are yours.
Locke follows up this view he has by saying you can only take so much, because then you will be taking for spoils. “Nothing was made by god for man to spoil and destroy.” (Locke 14) I believe this is the part we as habitants of this earth have disregarded. In today’s world, we constantly spoil land and recourses. For a little money, we are willing to ruin habitats to the point of extinction or complete eradication. I feel as if Locke wrote this as a warning, stating,...

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...2.1 Book I
At the beginning of An Essay Concerning Human Understanding Locke says that since his purpose is “to enquire into the Original, Certainty and Extant of human knowledge, together with the grounds and degrees of Belief, Opinion and Assent” he is going to begin with ideas — the materials out of which knowledge is constructed. His first task is to “enquire into the Original of these Ideas…and the ways whereby the Understanding comes to be furnished with them” (I. 1. 3. p. 44). The role of Book I of the Essay is to make the case that being innate is not a way in which the understanding is furnished with principles and ideas. Locke treats innateness as an empirical hypothesis and argues that there is no good evidence to support it.
Locke describes innate ideas as “some primary notions…Characters as it were stamped upon the Mind of Man, which the Soul receives in its very first Being; and brings into the world with it” (I. 2. 1. p. 48). In pursuing this enquiry, Locke rejects the claim that there are speculative innate principles (I. Chapter 2), practical innate moral principles (I. Chapter 3) or that we have innate ideas of God, identity or impossibility (I. Chapter 4). Locke rejects arguments from universal assent and attacks dispositional accounts of innate principles. Thus, in considering what would count as evidence from universal assent to such propositions as “What is, is” or “It is...

...Lock vs. Berkeley
Empiricism is the view that all knowledge comes from experience whatever is the mind got there through the senses. Locke was an empiricist who held that the mind was tabula rasa or a blank slate at birth to be written upon by sensory experience. Empiricism is opposed to rationalism or the view that mental ideas and knowledge exist in the mind prior to experience that there are abstract or innate ideas.
George Berkeley argued against rationalism and materialism. He also criticized Locke on many points. He said most philosophers make an assumption that has no proof of the existence of matter. Berkley questioned the inference that material things cause our sensory experience or that our sensory experience is material things. Berkeley originally wondered if we as humans actually experience an object as it really was, or was what we physically saw. The materialist feels that the information received through sense experience gives a representative picture of the outside world and one cannot penetrate to the true essence of an object... Although the idea is logical, it does contain certain grounding for agnosticism. John Locke claimed that primary qualities are those that exist within the body of an object and outside of our perception. He believed they are inseparable from body and his list consisted of motion, bulk, figure, number, and texture. Primary qualities are those qualities, which are present in the...

...Perhaps the most famous objection to view that all ideas derive from sense experience is that this is impossible. Both Locke and Hume appear to assume that sense experience gives us discrete ideas directly. As first examples of simple ideas, Locke lists ‘Yellow, White, Heat, Cold, Soft, Hard, Bitter, Sweet’ (Essay II.I.3). He supposes that what makes all experiences of yellow experiences of yellow is objective patterns of similarity between the experiences – yellow things all look ‘the same’. For example, he says,
In Ideas thus got [through sensation], the Mind discovers, That some agree, and others differ, probably as soon as it has any use of Memory; as soon as it is able, to retain and receive distinct Ideas. (Essay I.II.15)
This suggests that experiences are already ‘packaged’ into ‘the same’ and ‘different’.
To stay with the example of colour, this just doesn’t seem true. First, the colour spectrum is not divided into distinct parts of red, yellow and so on; it is continuous. Second, there are many shades of yellow; to call them all yellow is to abstract from their individual different shades. Putting these two points together, we realise that acquiring the concept ‘yellow’ is not a matter of copying an impression; no experience comes neatly packaged as an experience of ‘yellow’. To learn the concept ‘yellow’ is to learn the range and variety of colours to which ‘yellow’ refers.
How is this done? In order to learn ‘yellow’, we...

...DESCARTES AND LOCKE
(Knowledge)
One of the most important branches in philosophy, is Epistemology, which means, theory of knowledge. So far, philosophers have made many attempts to discover the source of knowledge, the standards or criteria by which we can judge the reliability of knowledge. We tend to be satisfied with think what we know about almost everything, even though sometimes we are shocked to discover that something that we thought it was sure and certain, is instead proved dubious and not sure. For example, suppose that one person that you know and trust tells you that the moon landing in 1969 is only a lie, and the pictures and film were made in a laboratory. We might distrust our friend maybe or think that in fact there were no prove of this, or even distrust yourself. Off course you will start to search information regarding that specific fact, and start looking for an evidence that will lead you to the truth. That&#8217;s why I think that the most fertile source of knowledge is the history of human opinions. Knowledge, in fact, is the relationship between a person and the world. While most philosopher agree with this basic definition, most all of them disagree about the fundamental nature of that relationship. There are many cases that prove that people have attempted to impose their believes on others, being in the end punished because thought to be crazy. One of those is Galileo Galilei, he was sure in...

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